Morning Lesson April 23, 2023

Transcription is made from simultaneous translation which leaves a possibility for differences in the audio

Part 2:

Baal HaSulam. Preface to the Wisdom of Kabbalah. #26

Reading Item #26 twice (00:45 - 05:14) “We have thoroughly clarified the issue of the screen that has been placed in the vessel of Malchut-phase four..”

1. S. (05:17) What is renewed when there is the returning light, then that they are roots of the vessel, what is renewed in the vessels when their roots of the vessels?

R. First of all we have a desire, the desire decides it doesn't want to work with its own Behina, with its own phase, rather it wants to perform an action of its own. That is why it performs a restriction over itself, over its ordinary action to receive; as a result of the restriction it has the ability, a possibility to work with itself in the opposite way, in order to bestow. In order to bestow is a whole different thing, already, not using his will to receive rather the desire of the Giver to give. Meaning it performs a restriction over the reception of pleasure from the Giver and continues this action, what does that mean? Whatever it will receive now will only be in order to bestow, it has no other possibility, and then it receives in order to bestow according to the extent of the vessels that appear in it, desires in phase four, three, two, one and root, and so is the first Partzuf made, Galgalta. Later there is a refinement and the screen comes to phase three, two, one, root and this is how old Partzufim of the first world, the world of Adam Kadmon are built. What would you like to ask about this?

S. It is written about Rosh and Guf, the root of the vessels and vessels.

R. Because the Rosh is the roots of the vessels and from there, the vessels of the Partzuf are born.

S. What is added, why are the roots of the vessels not vessels?

R. The roots of the vessels are not vessels because these are not complete desires, they are not fulfilled desires, but rather Rosh is only the data and then the vessel decides according to how much it has a force from above, the light is revealed in it. To that extent it can go and establish itself as the receiver, the receiver in order to bestow, and accordingly, according to this execution the Guf is born.

2. S. (09:26) There was a desire that made a restriction and then it began to work in order to bestow and there were created the roots of the vessels?

R. Yes.

S. And those ten Sefirot of the Guf are not the same ten Sefirot that went through the restriction, is it something new that is born?

R. Of course it is something new because now it decides over these desires what to use and how much to use in each and every desire, so these are certainly not the same desires that the Creator created to begin with.

S. And these vessels that the Creator created were in restriction and will remain in restriction, suddenly I don't know, the first time we are reading this and I'm confused between this vessel that went through restriction?

R. What vessel are you talking about?

S. When we used to draw the drawing

R. No, no, no, we’re not talking about that, I don't know about that I don't remember.

S. The original desire, after it went through the restriction?

R. Well, after it went through a restriction, well, suppose, yes?

S. It’s not the same ten Sefirot of the Guf, you said ten Sefirot of the Guf is something new that’s being born right now, into which the light enters, not the original desire that went through the restriction?

R. In the beginning there was only light filling the entire reality, when it's spread all over reality, feeling that reality includes four phases: root, one, two, three, four. The light came to Behina Dalet, filled it and this fourth phase felt as opposite from the light. And this is how in it a feeling was born, as it was the opposite of the light, that it doesn't want it, it hates it, it rejects it, etc., discovers the oppositeness of form with the light. That is the first step, when the light spread, created the four phases and the fourth phase discovered it’s the oppositeness of the light; because it feels it's opposite of the light it performs a restriction, not wanting to receive, because this feeling of being the opposite is worse than receiving the light, and here we already enter the next step.

The fourth phase has restricted itself, felt it's far from the Creator, and that is something it doesn't want. That is why it performs a correction over itself: from now on, when I am in a connection with the light, with the Creator I will receive because of Him, not because of me, it is like with the guest and the host. And then between the two there was a kind of agreement to the extent that the guests can receive in order to bestow he will receive, and the Host enjoys even the small portion that the guest receives. By that the guest resembles the Host because in reception in order to bestow that’s just like bestow so by that, they reach equivalence, that’s all. And this is how it happens in all kinds of actions, thousands of thousands of actions until the guest will make an effort to receive everything from the Host, and by that he bestows to the Host, that is the whole process of creation.

S. But in the example of the guest and the Host, finally the hunger is filled with the food that enters it, may be in a small portion, as much as he can bestow, but it still enters that same, original desire and here according the explanation of Baal HaSulam, there are ten Sefirot of Guf, of something new, where only there the light enters and not in the original desire that went through process of restriction and the feeling of distance?

R. That initial desire is what builds the Guf, the original desire, it doesn't disappear, it doesn't disappear, what is wrong with you?

S. I understand it doesn't disappear but the ten Sefirot of the original desire are the same ten Sefirot?

R. It not new, these ten Sefirot of the original desire divide into Rosh, Toch, and Sof: the Rosh decides what it will do with itself, with it's desire, the Guf carries out as much as it can, and as much as it can't, that is left for Sof. That's why we have a structure of these three parts: Rosh, Toch and Sof.

3. S. (16:00) What is the matter of completion of the ten Sefirot of Rosh, and the guest and the Host?

R. In that same Rosh, what are you asking is: where is the Rosh of the guest?

S. Where are the roots of the vessels in the connection of the guest and the Host, you have the root of the vessels and then there is a completion of the vessels, where in this connection the root of the vessels are built?

R. Roots of the vessels are born in expansion of the upper light within the Rosh and then in the Toch of the Partzuf, and then in the Zivug de Haaka, the coupling of striking that has been done in the Rosh, so in the Guf, the process is opposite, the reflected like was made. And this reflected light in the Rosh and the Guf builds the response of the Partzuf. So it is not for no reason that I have said we will learn the Preface, again.

4. S. (17:38) Maybe it's the same question but like you said, we study there is a new Partzuf born with Rosh, Toch, Sof, meaning there's already Guf, but here it says that the Guf shows only after there’s reflected light, it's confusing?

R. Item twenty-six, right, “we have thoroughly clarified the issue of the screen that has been placed in the vessel of Malchut, phase four, after having been restricted and the issue of the five kinds of coupling by striking within it”, right? “In the fourth phase which reduced five levels of ten Sefirot, one below the other. Now we shall explain the five Partzufim of AK that proceed the four worlds of Beria”, well this will come later, I don't know about that yet. “You already know that this reflected light which rises through the coupling by striking from below upward and dresses the ten Sefirot of the upper lights suffices only for the roots of the vessels called the ten Sefirot of the Rosh of the Partzuf”, meaning only for the thought, for the plan, “how the Partzuf connects in its desire and the screen in its rejection and everything at once with the upper light, how both of them, interconnection between them to complete the vessels Malchut of the Rosh expands from those ten Sefirot of reflected light that clothe the ten Sefirot of the Rosh and expand in it from it and within it from above downward to the same extent as in the ten Sefirot of the Rosh. Meaning in the Rosh are the same actions from the plan, from the potential that happened in action when the Rosh decides to do it together between him and the Host. This expansion completes the vessels called the Guf of the Partzuf. Hence, we should always distinguish two phases of ten Sefirot between Rosh and Guf”.

S. Yes, so at least as I remember, the Partzuf is always born with Rosh, Toch, Sof, there's a calculation in the head, and according to the calculation the light enters the Partzuf and what can not enter, and now it's described differently?

R. We’ve learned this as well that the Partzuf is born in the Rosh, only in the Rosh, and the Rosh decides how it will divide its desire and action which is Toch, and not in action, which is Sof.

S. So there is only Rosh, not Rosh Toch Sof, and only after the calculation raises the returning light and after the returning light, there is the birth of the Guf.

R. Yes, yes, there is the ten Sefirot of direct light from zero until the Peh of the Rosh, as coupling of striking, a reflected light comes, clothes is in the ten Sefirot of Rosh, makes a calculation of how much it can receive in order to bestow and how much it cannot, as much as it can from that it builds the Toch of the Partzuf, and is it much it cannot from Sof of the Partzuf is built.

S. So the returning light is before Kabbalah, before the reception, the reception has been done?

R. The reflected light that comes from the screen with the hope, with the desire to make itself equal to the Giver.

5. S. (22:14) In the four phases of direct light, third phase was in the system of receiving in order to bestow, this is what phase to give birth to, what is the difference between this and the structure of Rosh, Toch, Sof of the Partzuf that is calculating or checking how much it can receive in order to bestow?

R. I didn’t understand a thing.

S. In the four phases of direct light.

R. What are you talking about phase three receives in order to bestow?

S. We say that the third phase receives in order to bestow that there is Hassadim in the light of Hochma.

R. That is not considered to receive in order to bestow?

S. That there is a condition that I can receive only in order to bestow.

R. No, find that for me.

6. S. (23:24) What is that Malchut expands and accepts [...]

R. That it’s Malchut of Rosh and it wants to open it and to feel how much it receives, how much it gives back, that is called ‘to expand’.

S. And what is ‘from it and within it’?

R. Within itself, within itself.

S. And what controls the opening of the Malchut, how much it can open?

R. The screen.

7. S. (24:11) Phase four couldn't suffer the attitude of the Creator towards it and decided to restrict itself, as if to run away from the Creator, what caused it to come back, was it missing the substance or it wanted to bestow to the Creator?

R. Only the desire to bestow to the Creator obligates the fourth phase to perform a restrictions screen and reflected light.

8. S. (24:51) A clarification: a vessel was able to restrict itself to the end, meaning that it points to the light that was filling it, had such a force that was able to push out all of the light, it was already in such an equivalence of with the light?

R. Yes, it elicited all the light that used to fill it all the way.

S. Meaning it already had a relation toward the Creator?

R. Yes.

S. And later it builds Rosh and then checks and calculates to what degree it can allow the light in?

R. Yes.

S. So why am I asking, why did the entire system have to be broken?

R. When, later in the world of Nekudim?

S. Correct.

R. The conditions there are completely different, don’t ask about that, don’t ask, these are very different conditions altogether.

9. S. (26:11) In the beginning of the lesson you talked about our actions that are aimed to the Creator through thoughts and actions, now when you need to strive towards that, towards such a state that our thoughts would be before the action, like the Rosh and the Guf?

R. Thoughts and actions, we should always distinguish between the two: first think then we carry out, well so, what is your question?

S. So to add to them that the first of all they are aimed at the Creator.

R. Yes.

S. Is it part of us right now because when we read the first restriction it is very high?

R. I don't know, are you talking about us in life or what we're learning?

S. I'm asking what we study right now, do we need to use it and how?

R. Go figure what he wants, we need to try to understand what we're learning and to see if we can carry it out in our daily life, that's all.

10. S. (27:47) The light and the Kli, the question about the light: yesterday we spoke about it a lot, and you mentioned that bestowal is pleasure and if there is no pleasure then there is no bestowal, so in our situation, a person who feels pleasure from bestowal, how does it relate to what we study now, it does he restrict that pleasure that he feels?

R. Of course, the pleasure of bestowal may be a few times bigger than the pleasure from receiving.

S. But it mentions only such that pleasure, meaning the pleasure from bestowal and then there is Tzimtzum, returning light, so where is the Rosh, Toch, where is the intention here?

R. Why is he doing it, how is he doing it?

S. Today a person feels pleasure from bestowal, something happens that he changes in the ten, in the group, he starts feeling the pleasure, what is the first thing he needs to do?

R. To aim it for the good of the ten and then for the good of the Creator.

S. And this is called ‘the restriction’?

R. This is the right action.

S. Okay, and before he feels this pleasure, is there anything to do?

R. [No translation]

S. [No translation]

11. S. (29:49) Where is the part that we're doing the realization?

R. The part we are planning is always the Rosh, the part we realize, the practical bestowal, is the Toch, and the part we don't carry out in order to bestow is Sof.

S. And what does it mean that “we have a connection”, a state of connection, for example in the ten, what does it mean that we're planning something that we're getting from this connection?

R. I do not understand what you were doing, when we plan something in order to bestow, how do we do it?

S. Yes.

R. So we are planning in the Rosh what we can receive in order to bestow and we carry it out in practice.

S. So what does it mean that we are receiving in practice in order to bestow?

R. That you receive however your intention is in order to bestow; say a child, he doesn't want to eat his porridge but in order to do a favor to his mother he will open his mouth and eat the porridge, this is the meaning of ‘receiving in order to bestow’.

12. S. (32:22) Is it enough that he has Rosh and then Guf comes out?

R. From Rosh, the Toch emerges, and then the Sof and Roch, Toch, Sof is called Guf, or sometimes Toch, Sof are called ‘the Guf’ and the Rosh is separate.

S. Rosh, it's not a good enough expression for bestowal, it’s not enough?

R. Because in the Rosh, there's no desires, it’s only thoughts.

S. So what creates thoughts if not the desire?

R. No, there’s not the will to receive, there's no vessel of reception, in the Rosh, there's only a plan.

S. Yes, I want something, I'm planning it, and then I'm putting it into practice?

R. And then it's carried out in the Toch and the Sof of the Partzuf.

S. And this in itself is enough to, in the force, meaning, what is it?

R. What the Rosh plans, that's how it’s carried out in the Guf, the Guf can’t do anything, can’t do anything, everything comes from Rosh.

S. Okay, it comes down to the Guf, meaning the force of the Guf is Aviut?

R. The course of the Guf is the Aviut, the coarseness.

S. Meaning why is it not enough, the calculation in the head, in the Rosh?

R. But in the Rosh, there’s a whole calculation that there's no emergence, in practice, in action.

S. To put into practice.

R. The force to bring out the action, that’s called ‘the action of the body’.

S. So I’ll organize on that?

R. Yes, it will all fall into place and you will see on yourself how this works.

13. S. (34:56) From the expansion of the head, is there already pleasure?

R. In the Rosh it doesn’t expand.

S. In the clothing of ten Sefirot in the Rosh, is there a vessel that feels pleasure in this?

R. No.

S. So the putting it into practice is the feeling of the pleasure, this is the role of the body, of the Guf, and this is the difference.

R. Yes.

14. S. (35:32) To complete the previous question: where does the addition of the deficiency come from after the calculation in the head in order to receive?

R. Where does it go?

S. The addition of deficiency in order to receive what the Rosh has calculated?

R. What does he need in addition, I didn't understand?

S. [No translation]

R. It has a will to receive in the Guf.

S. Yes, but in practice.

R. It takes all the will to receive it has in the Guf, elevates it to Malchut of Rosh, performs the Zivug de Haaka, a coupling with striking with the upper light, decides how much it can receive in order to bestow, and receives from the Rosh to the Sof.

S. What is this ascent, the rising that he raises the desire to Malchut de Rosh?

R. He makes a calculation.

S. Is there a hunger to receive in practice, there's a jump from calculation to reception, there’s a jump in deficiency, how in practice does he go to reception?

R. Because when he calculates he already does everything, it's only in the form of thought, and later he receives it in practice.

15. S. (37:15) If I understand what the friends are asking, we're saying the desire is matter, right, so it’s as if the moment the head makes a calculation, where does it take in additional matter to make the Guf from it?

R. It doesn't take it, it doesn't need to create the Guf, it divides the Guf, the desire, into two parts, what it can use in order to bestow is Toch and what it can not is Sof.

S. This whole process is in the desire, right, so what is this part of the Rosh, that suddenly with this desire, I don’t know, a calculator addresses on the desire?

R. The Rosh makes a calculation: how much in the action of reception can it use, can it equalize itself to the Upper Light, and then it builds the Toch of the Partzuf and what it can not receive in order to bestow, leaves to the Sof of the Partzuf.

S. Meaning the desire was always there, it only divided itself?

R. Of course, where is the desire from, the desire is from the Creator to begin with. Something is happening to you today, I don't know what is it?

16. S. (38:40) Let's just try to make things more simple: if I want to lift this table, I want to lift it, right, so the Rosh comes, thinks: where should I grab and all kinds of calculations; well, that doesn't make suddenly a body for me to lift this table?

R. Rosh for now is in potential, in force, the planning, but then you have to put it into practice.

S. Okay, but this practice, this intensity of the force, where does it come from?

R. That, you had to begin with, you just didn't know how to work. Which is why you made the calculation and planning in the Rosh and now you're putting into practice and implementing it from the Toch to the Sof.

S. What do you mean, ‘I had it to begin with’?

R. To begin with, you had a great desire, a will to receive, a light came from above and gave you the opportunity to make an action similar to the light.

S. So in spirituality it is enough just to want to be strong enough then suddenly, I will get the option to do it?

R. Yes.

S. I don't need preparation to practice before?

R. You have a Rosh, you're making calculations in the Rosh, you have many actions, everything is in the pre-planning.

18. S. (40:20) When it says here that the reflected light that rises by the coupling of striking from below upward clothing the ten Sefirot of the Upper Light: this reflected light what is it? Is it just an expression of the rejection of the light in order not to be the opposite, not to be the receiver?

R. Not only it rejects the upper light from coming from the bestower and the bestower wants to fill it in a direct way which it doesn't want, and now through the rejection, the repulsion, it wants to check what does the bestower want from it? What does it bring it, what pleasures, what does it want to fill it with and then it comes out and he's checking where he is and where is the bestower. And he sees that the Creator, the bestower, wants to fill him completely until zero space, fully, and he cannot do anything with it ,so what does he do? And then he makes the rejection for what he's receiving from the host, for example, and then he starts calculating. So what do I do with the host? He wants to honor me so much and I'm incapable. And then from this clash he arrives to understanding that if I receive for His sake, if I enjoy within my Kli, within my guts but in my head I will have the intention for His sake, then we are equal. Because the most important is my intention and I have no ability to activate pleasure for the host other than receiving the fulfillment inside. So it makes a calculation of how much to receive the fulfillment and how much not to receive. And this calculation that he does is called the Rosh of the Partzuf. And then based on the division, that he divides his Kli to receive into how much to receive and how much not, he divides into Rosh and Guf.

S. And the whole package of calculations with everything you just described, it's incorporated in the ten Sefirot of the reflected light that dress the ten Sefirot of the direct light?

R. Let's say, yes.

S. And that's all together the roots of the vessels?

R. And all of this together is the root of the vessels. This, I have to agree with you, although it's not quite accurate.

19. S. (43:55) The rejection in the screen is always one-hundred percent and then you make the calculation?

R. In what state are you talking about?

S. In every state there is a reception of direct light and the direct light is always absolute, it is like white light; it has everything. Now the screen in every degree has to, the first step is to reject one-hundred percent of the light in that to start the calculation?

R. Yes.

S. And if we already went through some kind of reception, there was a degree of reflected light and inner light already. In the next degree, there's always one-hundred percent rejection and calculation?

R. One-hundred percent as much as it arrives at the stage, it can be eighty percent, as much as it goes from one degree to a second degree, towards the second degree, that is called one-hundred percent, but a part is remaining from the first degree.

S. Meaning that the direct light that is received in the second step it's eighty percent of the direct light that's been received in this first step?

R. Yes.

S. Isn’t it in all the steps that the direct light is always on one-hundred percent?

R. No, no.

S. We just always call it direct light but it's different?

R. It is different, it is called direct light because it comes directly from the Creator.

S. And for the second degree, the Creator is the first degree?

R. No, it is a different Creator. When the vessel reveals it, discovers it, it reveals it differently.

S. Every degree discovers a different Creator?

R. Yes, it doesn't know what the Upper degree reveals but when it rises from degree to degree as a person rises in degrees, each time he has a different Creator. This is how it's written, it’s not my words.

20. S. (46:15) Between the degrees the light is felt within the Guf and in different ways?

R. Between the degrees, where is the light felt?

S. This direct light that we just talked about.

R. Who feels it between degrees?

S. When the Rosh makes the calculation how much to receive and how much to reject it says it passed on to the next degree that that same direct light is felt?

R. Never the same direct light. There's never the same light because the light is the result of the revelation of the Kli, meaning that there’s a desire that reveals it.

S. This is what you meant when you said every time there's a different Creator?

R. Yes.

S. It's not like the light that was in the previous degree?

R. Of course not, you can’t even compare it.

21. S. (47:20) If this is so, it turns out that the first restriction is the greatest revelation of the Creator because it’s the biggest?

R. Depending, pertaining to what vessels and depending to what Creator. If you're talking about the separation of the creature, then in the final correction the Creator is revealed in its full force and the creature.

S. The first restriction, the screen rejects all the light, it is seemingly the highest degree, highest point. So what does it mean, that all of the light is before it?

R. Then all of the light is before it but he doesn’t know what it is.

S. Because there's no equivalence of form?

R. Yes, it rejects and that’s all.

22. S. (48:25) He calls the direct light that is received the ten Sefirot of the Upper Light, meaning in this direct light there's already ten different parts with different characters. What is the direct light made of?

R. Direct light is for now not composed of anything, it is just simple light that feels all the reality.

S. He calls it ten Sefirot of the Upper Light?

R. Yes, what discernments are there that… No, there is nothing there that defines it. Well, finally that’s it.

Reading (49:30) Item #27 “In the beginning, the first Partzuf of AK emerged. This

is because immediately following the first restriction..” Twice.

23. S. (53:40) How is it, that it is specifically the action of the screen detaining and striking, that this becomes reflected light?

R. Because direct light comes to the Masach [screen] and it wants to clothe with the host and the guest. The guest on the Masach [screen] rejects it and says I don't want to receive, I want to resemble You and this is why he rejects, repels the light and remains empty.

S. Reflected light is already a relation to the host, it is giving back?

R. Yes, it is not bestowal, it is refusal.

S. Refusal meaning that it closes itself today to what the host wants to give him and he says reflected light becomes a clothing to the ten Sefirot of direct light?

R. It is a necessary condition that he can develop new Kelim of reception.

S. How from the state of the refusal and rejection, how is the reflected light done from that?

R. Were you ever a host over at some bodies? So why can’t you understand what is written? Hebrew you know, the state itself is clear.

S. But if I close myself to what He wants to give me but if I want to give back to Him then that’s a different thing.

R. Correct. How do you move from one thing to the other?

S. That is the question: I close myself, I said I won’t, I can’t, don't want to.

R. What do you do?

S. He implores.

R. What do you do?

S. I feel uncomfortable because he implores. So I have a problem that I am not giving him contentment.

R. Great, wonderful, what do you need to do at the end?

S. I agree, I take a small bite so he won't be hurt.

R. Great.

S. Is that the reflected light, a small bite?

R. Yes, you already did something, you gave him pleasure, then what does he do?

S. Eat some more that I prepared for you.

R. And you, what do you do?

S. For him not to be offended I will take some more.

R. Why not be offended and for you it's not important, what you received was a wonderful pleasure.

S. The small bite was tasty so, yes.

R. So we can see also.

S. Yes, that’s it.

R. And you know what is ahead of you and you begin to make additional calculations.

S. Okay.

R. Do it until tomorrow and tell us.

24. S. (57:01) From above downward, if we take it from here, from the example of the host, it is the opposite. I start with the steak and I understand that every time I have to go down?

R. Why would you go down?

S. Because I start with 100%?

R. Are you talking about other Partzufim?

S. I'm talking about the example of the host and learning from above downward? The study of the ten Sefirot teaches us.

R. Leave the study of the ten Sefirot. What do I know?

S. The Preface, what we are learning now is from above downward, right? And the example of the guest and the host is from below upward?

R. Yes, the guest and the host, also they start from above.

S. Something doesn't fall into place for me because we start with the calculation that 100% of the biggest course and then bit by bit, I understand.

R. I understand. You're correct, I didn't understand what you were asking. Where did we get to?

Reading (58:25) Item #28 “Subsequently, that same coupling by striking repeated

itself on the screen erected in the vessel of Malchut…”

Reading (01:00:58) Item #29 “Thus we have explained the emergence of the five

Partzufim of AK, called Galgalta, AB, SAG, MA, and BON..”

25. S. (01:02:20) There’s always a confusion here that every time a Partzuf emerges, it’s as if there is less light but can we say that if we look at every Partzuf separately then there's less light but actually there's more vessels, so in general there's more light and more connection with the Creator?

R. Yes.

26. S. (01:03:03) So it's actually not the amount of light that matters but the relationship between every Partzuf every time the created being develops to the Creator in every Partzuf. That depends on their mouths? What does the relation, the attitude depend on?

R. The relationship depends on the quality of the screens.

S. And the quality of the screen, according to what flavor that it feels in the light?

R. Because the Masach is equivalence, as much as the Creator relates to you and you relate to the Creator, where is it, where is it determined?

S. The relation that the created being has, that the more we receive, it’s as if he receives all the time some complication or advancement he doesn’t lose what it had, meaning it grows in the quality of the relations it has towards the Creator but in this cascading, in the end, even if the light is the smallest maybe, the relationship is so complete, it's meaning.

R. There is a value opposite the vessels of light in all its different forms.

27. S. (01:04:25) S. Let's say we are in coarseness in phase two, Galgalta, AB and SAG, who is connected with the Creator what is that awareness? Where is the created being in connection with the Creator?

R. There’s no awareness of anything, it is a game of vessels and lights, like in electricity.

S. And every screen stands of itself standing and rejecting the light?

R. According to the laws of light and screen. Where does it start, the work of man that resembles the Creator that wants to get closer to it. This you wait, there's no condition for that yet. The environment we’re just constructing, nature is just constructing the environment.

28. S. (01:05:55) Does eating for the sake of the host give me a reason to expand my Kli?

R. Why not? As much as you are able to bestow to the Creator you're interested in expanding your vessel. Of course, through what you can come near Him, to resemble Him? He wants to give you infinity, Ein Sof and you when to give him infinity too. How do you give it to Him?

29. S. (01:06:56) Does the light already clothe the vessel?

R. The light is always clothing the vessel, otherwise we are not able to feel it. I'm not sure what exactly is the question but this is what I can answer: there is no light without a vessel.

S. In the relationship between me and the Creator and the Reshimot what is the relationship with the Reshimot and then we make the Creator?

R. Reshimot are what we have, particles of lights and vessels that remain after the breaking of the vessel of Adam HaRishon and we want to gather them together one by one, so that all the broken vessels and become one vessel and all the sparks will be as one light to fill one another: this will be called the final correction.

30. S. (01:09:10) Direct light depends only on the fourth phase, where the screen ends and there's a vessel of Malchut, only then the direct light ends and extends, there is the reflected light?

R. Yes, the direct light comes into there and receives a rejection and it comes back as returning light.

31. S. (01:10:01) I heard you previously that the guest is supposed to not want to eat what the host gives him, to do a favor for him, to do some, just to take a small bite. So how does he give him contentment if he doesn't enjoy the food?

R. He enjoys the portion, the dish because it's very delicious because it's exactly fit for the guest but the guest makes sure that he receives only for the benefit of the host.

32. S. (01:10:58) If I understand correctly, the entire correction is a desire, right? So where suddenly do you get this calculation, the thought: what is the root of the thought, the calculation?

R. Influence of the light on the desire.

33. S. (01:11:30) What is the final goal of the Creator? For the created being to enjoy or for it to be like Him?

R. I don't think there's a difference between the two definitions. I think it's one and the same: for the creature to be as the Creator and to enjoy as the Creator because there's no state that is more whole?

S. So the pleasures of the created being are pleasures of equivalence of form? That’s where his pleasures come from?

R. The creature gets this pleasure of equivalence of form, this is what he enjoys from until he completely resembles himself to the Creator.

34. S. (01:12:20) In the world of AK, in the five Partzufim, the fourth phase discovers all the opportunities in it, all the vessels in it?

R. Again in the world of AK..?

S. Again, in the world of AK, in the five Partzufim, when the fourth phase received the restriction it won’t receive in its vessels of reception, then it got a means to correct itself through the screen, so by that it discovers all its vessels, in the five Partzufim, what it was made of before. It is just that now she discovers it, right?

R. Before she wasn’t constructed from it.

S. In Ein Sof there are also four phases and the root. It doesn't matter that that thing is. In the world of AK is it the revelation of the vessels that are in Malchut?

R. This is something else. Yes, okay we will end with this.

https://kabbalahmedia.info/en/lessons/cu/K2lOFy3q

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איזור אישיכדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומיJul 23, 2023(צהריים)חלק 1 שיעור בנושא "לפום צערא אגרא (לפי הצער, השכר)"

חלק 1 שיעור בנושא "לפום צערא אגרא (לפי הצער, השכר)"

שיעור בנושא "לפום צערא אגרא (לפי הצער, השכר)"

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איזור אישי
כדאי להיכנס כדי להוסיף לייק לסרטונים, לשמור תכנים ולהירשם למינויים.

שיעור הקבלה היומיJul 23, 2023(צהריים)
חלק 1 שיעור בנושא "לפום צערא אגרא (לפי הצער, השכר)"

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© כל הזכויות שמורות 2003-2026 בני ברוך - קבלה לעם